Download A Modern Coleridge: Cultivation, Addiction, Habits by Andrea Timár (auth.) PDF

By Andrea Timár (auth.)

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In Opus Maximum, Coleridge argues that volition turned into habit through education and practice can make one an ‘excellent 20 A Modern Coleridge musician’, for example, whose fingers perform the most difficult labyrinths ‘spontaneously’. This spontaneity is also a ‘habit’, which (exactly like an opium habit) ‘result[s from] the incorporation of antecedent distinct acts of will’ (OM, 140–141, italics added). We may remember that the ascent from ‘animal’ to ‘human’ happens when ‘the Spontaneous rises into the Voluntary’ (AR, 98); in the case of the musician (or of any artist, for that matter) we witness a contrary process: the voluntary ‘rises’ into the spontaneous and becomes what Youngquist calls (with reference to Coleridge’s opium habit) a kind of ‘somatic memory’ (Monstrosities, 94): distinct acts of the will are incorporated into habit.

It was based on the same monitorial method as Bell’s, but was neither controlled, nor supported by the Church, and also differed from it in its system of punishments. , 96–104). As if to illustrate Foucault’s contention that by the end of the 18th century, the true object of discipline had become the soul, Coleridge, opposing this ‘disgraceful’ system of corporal punishments, wholeheartedly endorses, as we will see, the idea of the Panopticon. In the Madras School, Andrew Bell offers the following summary of his educational scheme: Look at a regiment, or a ship, &c.

1421, italics added), maintaining the illusion of free will. My concluding chapter resumes the themes of addiction and cultivation, and supplements these with Coleridge’s account of the way in which love elicits virtuous habits. It offers a comparative reading of ‘Effusion XXXV’ (1796; 1803) and its canonised version ‘The Eolian Harp’ (1817; 1834). It argues that the poems display a complicated process of cultivation, modelled on a spiritual narrative of fall (staged as intoxication), conversion (staged as self-reflection), and redemption through love.

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